shlOkaH
shreebhagavaanuvaacha
imaM vivasvatE yOgaM prOktavaanahamavyayam ।
vivasvaanmanavE praaha manurikshhvaakavE.abraveet ॥ 1 ॥
Meaning
shree-bhagavaan uvaaca — the Supreme Personality of Godhead said; imam — this; vivasvatE — unto the sun-god; yOgam — the science of one’s relationship to the Supreme; prOktavaan — instructed; aham — I; avyayam — imperishable; vivasvaan — Vivasvān (the sun-god’s name); manavE — unto the father of mankind (of the name Vaivasvata); praaha — told; manuH — the father of mankind; ikshhvaakavE — unto King Ikṣvāku; abraveet — said.
Translation
The Personality of Godhead, Lord Śrī Kṛṣṇa, said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.
shlOkaH
EvaM paramparaapraaptamimaM raajarshhayO viduH ।
sa kaalEnEha mahataa yOgE nashhTaH parantapa ॥ 2 ॥
Meaning
Evam — thus; paramparaa — by disciplic succession; praaptam — received; imam — this science; raaja-RRishhayaH — the saintly kings; viduH — understood; saH — that knowledge; kaalEna — in the course of time; iha — in this world; mahataa — great; yOgaH — the science of one’s relationship with the Supreme; nashhTaH — scattered; param-tapa — O Arjuna, subduer of the enemies.
Translation
This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.
shlOkaH
sa EvaayaM mayaa tE.adya yOgaH prOktaH puraatanaH ।
bhaktO.asi mE sakhaa chEti rahasyaM hyEtaduttamam ॥ 3 ॥
Meaning
saH — the same; Eva — certainly; ayam — this; mayaa — by Me; tE — unto you; adya — today; yOgaH — the science of yoga; prOktaH — spoken; puraatanaH — very old; bhaktaH — devotee; asi — you are; mE — My; sakhaa — friend; ca — also; iti — therefore; rahasyam — mystery; hi — certainly; Etat — this; uttamam — transcendental.
Translation
That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.
shlOkaH
arjuna uvaacha
aparaM bhavatO janma paraM janma vivasvataH ।
kathamEtadvijaaneeyaaM tvamaadau prOktavaaniti ॥ 4 ॥
Meaning
arjunaH uvaaca — Arjuna said; aparam — junior; bhavataH — Your; janma — birth; param — superior; janma — birth; vivasvataH — of the sun-god; katham — how; Etat — this; vijaaneeyaam — shall I understand; tvam — You; aadau — in the beginning; prOktavaan — instructed; iti — thus.
Translation
Arjuna said: The sun-god Vivasvān is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?
shlOkaH
shreebhagavaanuvaacha
bahooni mE vyateetaani janmaani tava chaarjuna ।
taanyahaM vEda sarvaaNi na tvaM vEttha parantapa ॥ 5 ॥
Meaning
shree-bhagavaan uvaaca — the Personality of Godhead said; bahooni — many; mE — of Mine; vyateetaani — have passed; janmaani — births; tava — of yours; ca — and also; arjuna — O Arjuna; taani — those; aham — I; vEda — do know; sarvaaNi — all; na — not; tvam — you; vEttha — know; param-tapa — O subduer of the enemy.
Translation
The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!
shlOkaH
ajO.api sannavyayaatmaa bhootaanaameeshvarO.api san ।
prakRRitiM svaamadhishhThaaya sambhavaamyaatmamaayayaa ॥ 6 ॥
Meaning
ajaH — unborn; api — although; san — being so; avyaya — without deterioration; aatmaa — body; bhootaanaam — of all those who are born; eeshvaraH — the Supreme Lord; api — although; san — being so; prakRRitim — in the transcendental form; svaam — of Myself; adhishhThaaya — being so situated; sambhavaami — I do incarnate; aatma-maayayaa — by My internal energy.
Translation
Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.
shlOkaH
yadaa yadaa hi dharmasya glaanirbhavati bhaarata ।
abhyutthaanamadharmasya tadaatmaanaM sRRijaamyaham ॥ 7 ॥
Meaning
yadaa yadaa — whenever and wherever; hi — certainly; dharmasya — of religion; glaaniH — discrepancies; bhavati — become manifested; bhaarata — O descendant of Bharata; abhyutthaanam — predominance; adharmasya — of irreligion; tadaa — at that time; aatmaanam — self; sRRijaami — manifest; aham — I.
Translation
Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.
shlOkaH
paritraaNaaya saadhunaaM vinaashaaya cha dushhkRRitaam ।
dharmasaMsthaanaarthaaya sambhavaami yugE yugE ॥ 8 ॥
Meaning
paritraaNaaya — for the deliverance; saadhoonaam — of the devotees; vinaashaaya — for the annihilation; ca — and; dushhkRRitaam — of the miscreants; dharma — principles of religion; saṁsthaapana-arthaaya — to reestablish; sambhavaami — I do appear; yugE — millennium; yugE — after millennium.
Translation
To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.
shlOkaH
janma karma cha mE divyamEvaM yO vEtti tattvataH ।
tyaktvaa dEhaM punarjanma naiti maamEti sO.arjuna ॥ 9 ॥
Meaning
janma — birth; karma — work; ca — also; mE — of Mine; divyam — transcendental; Evam — like this; yaH — anyone who; vEtti — knows; tattvataH — in reality; tyaktvaa — leaving aside; dEham — this body; punaH — again; janma — birth; na — never; Eti — does attain; maam — unto Me; Eti — does attain; saH — he; arjuna — O Arjuna.
Translation
One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.
shlOkaH
veetaraagabhayakrOdhaa manmayaa maamupaashritaaH ।
bahavO jjhNaanatapasaa pootaa madbhaaavamaagataaH ॥ 10 ॥
Meaning
veeta — freed from; raaga — attachment; bhaya — fear; krOdhaaH — and anger; mat-mayaaH — fully in Me; maam — in Me; upaashritaaH — being fully situated; bahavaH — many; jjhNaana — of knowledge; tapasaa — by the penance; pootaaH — being purified; mat-bhaavam — transcendental love for Me; aagataaH — attained.
Translation
Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me – and thus they all attained transcendental love for Me.
shlOkaH
yE yathaa maaM prapadyantE taaMstathaiva bhajaamyaham ।
mama vartmaanuvartantE manushhyaaH paartha sarvashaH ॥ 11 ॥
Meaning
yE — all who; yathaa — as; maam — unto Me; prapadyantE — surrender; taan — them; tathaa — so; Eva — certainly; bhajaami — reward; aham — I; mama — My; vartma — path; anuvartantE — follow; manushhyaaH — all men; paartha — O son of Pṛthā; sarvashaH — in all respects.
Translation
As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.
shlOkaH
kaankshhantaH karmaNaaM siddhiM yajanta iha dEvataa ।
kshhipraM hi maanushhE lOkE siddhirbhavati karmajaa ॥ 12 ॥
Meaning
kaankshhantaH — desiring; karmaNaam — of fruitive activities; siddhim — perfection; yajantE — they worship by sacrifices; iha — in the material world; dEvataaH — the demigods; kshhipram — very quickly; hi — certainly; maanushhE — in human society; lOkE — within this world; siddhiH — success; bhavati — comes; karma-jaa — from fruitive work.
Translation
Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.
shlOkaH
chaaturvarNyaM mayaa sRRishhTaM guNakarmavibhaagashaH ।
tasya kartaaramapi maaM viddhyakartaaramavyayam ॥ 13 ॥
Meaning
caatuH-varNyam — the four divisions of human society; mayaa — by Me; sRRishhTam — created; guNa — of quality; karma — and work; vibhaagashaH — in terms of division; tasya — of that; kartaaram — the father; api — although; maam — Me; viddhi — you may know; akartaaram — as the nondoer; avyayam — unchangeable.
Translation
According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.
shlOkaH
na maaM karmaaNi limpanti na mE karmaphalE spRRihaa ।
iti maaM yO.abhijaanaati karmabhirna sa badhyatE ॥ 14 ॥
Meaning
na — never; maam — Me; karmaaNi — all kinds of work; limpanti — do affect; na — nor; mE — My; karma-phalE — in fruitive action; spRRihaa — aspiration; iti — thus; maam — Me; yaH — one who; abhijaanaati — does know; karmabhiH — by the reaction of such work; na — never; saH — he; badhyatE — becomes entangled.
Translation
There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.
shlOkaH
EvaM jjhNaatvaa kRRitaM karma poorvairapi mumukshhubhiH ।
kuru karmaiva tasmaattvaM poorvaiH poorvataraM kRRitam ॥ 15 ॥
Meaning
Evam — thus; jjhNaatvaa — knowing well; kRRitam — was performed; karma — work; poorvaiH — by past authorities; api — indeed; mumukshhubhiH — who attained liberation; kuru — just perform; karma — prescribed duty; Eva — certainly; tasmaat — therefore; tvam — you; poorvaiH — by the predecessors; poorva-taram — in ancient times; kRRitam — as performed.
Translation
All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.
shlOkaH
kiM karma kimakarmEti kavayO.apyatra mOhitaaH ।
tattE karma pravakshhyaami yajjjhNaatvaa mOkshhyasE.ashaubhaat ॥ 16 ॥
Meaning
kim — what is; karma — action; kim — what is; akarma — inaction; iti — thus; kavayaH — the intelligent; api — also; atra — in this matter; mOhitaaH — are bewildered; tat — that; tE — unto you; karma — work; pravakshhyaami — I shall explain; yat — which; jjhNaatvaa — knowing; mOkshhyasE — you will be liberated; ashubhaat — from ill fortune.
Translation
Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.
shlOkaH
karmaNO hyapi bOddhavyaM bOddhavyaM cha vikarmaNaH ।
akarmaNashcha bOddhavyaM gahanaa karmaNO gatiH ॥ 17 ॥
Meaning
karmaNaH — of work; hi — certainly; api — also; bOddhavyam — should be understood; bOddhavyam — should be understood; ca — also; vikarmaNaH — of forbidden work; akarmaNaH — of inaction; ca — also; bOddhavyam — should be understood; gahanaa — very difficult; karmaNaH — of work; gatiH — entrance.
Translation
The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is.
shlOkaH
karmaNyakarma yaH pashyEdakarmaNi cha karma yaH ।
sa buddhimaanmanushhyEshhu sa yuktaH kRRitsnakarmakRRit ॥ 18 ॥
Meaning
karmaNi — in action; akarma — inaction; yaH — one who; pashyEt — observes; akarmaNi — in inaction; ca — also; karma — fruitive action; yaH — one who; saH — he; buddhi-maan — is intelligent; manushhyEshhu — in human society; saH — he; yuktaH — is in the transcendental position; kRRitsna-karma-kRRit — although engaged in all activities.
Translation
One who sees inaction in action and action in inaction is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.
shlOkaH
yasya sarvE samaarambhaaH kaamasaMkalpavarjitaaH ।
jjhNaanaagnidagdhakarmaaNaM tamaahuH paNDitaM budhaaH ॥ 19 ॥
Meaning
yasya — one whose; sarvE — all sorts of; samaarambhaaH — attempts; kaama — based on desire for sense gratification; sankalpa — determination; varjitaaH — are devoid of; jjhNaana — of perfect knowledge; agni — by the fire; dagdha — burned; karmaaNam — whose work; tam — him; aahuH — declare; paNDitam — learned; budhaaH — those who know.
Translation
One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.
shlOkaH
tyaktvaa karmaphalaasangaM nityatRRiptO niraashrayaH ।
karmaNyabhipravRRittO.api naiva kinchitkarOti saH ॥ 20 ॥
Meaning
tyaktvaa — having given up; karma-phala-aasangam — attachment for fruitive results; nitya — always; tRRiptaH — being satisfied; niraashrayaH — without any shelter; karmaNi — in activity; abhipravRRittaH — being fully engaged; api — in spite of; na — does not; Eva — certainly; kincit — anything; karOti — do; saH — he.
Translation
Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.
shlOkaH
niraasheeryatachittaatmaa tyaktasarvaparigrahaH ।
shaareeraM kEvalaM karma kurvannaapnOti kilbishham ॥ 21 ॥
Meaning
niraasheeH — without desire for the result; yata — controlled; citta-aatmaa — mind and intelligence; tyakta — giving up; sarva — all; parigrahaH — sense of proprietorship over possessions; shaareeram — in keeping body and soul together; kEvalam — only; karma — work; kurvan — doing; na — never; aapnOti — does acquire; kilbishham — sinful reactions.
Translation
Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.
shlOkaH
yadRRichChaalaabhasaMtushhTO dvandvaateetO vimatsaraH ।
samaH siddhaavasiddhau cha kRRitvaapi na nibadhyatE ॥ 22 ॥
Meaning
yadRRicchaa — out of its own accord; laabha — with gain; santushhTaH — satisfied; dvandva — duality; ateetaH — surpassed; vimatsaraH — free from envy; samaH — steady; siddhau — in success; asiddhau — failure; ca — also; kRRitvaa — doing; api — although; na — never; nibadhyatE — becomes affected.
Translation
He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.
shlOkaH
gatasangasya muktasya jjhNaanaavasthitachEtasaH ।
yajjhNaayaacharataH karma samagraM pravileeyatE ॥ 23 ॥
Meaning
gata-sangasya — of one unattached to the modes of material nature; muktasya — of the liberated; jjhNaana-avasthita — situated in transcendence; cEtasaH — whose wisdom; yajjhNaaya — for the sake of Yajña (Kṛṣṇa); aacarataH — acting; karma — work; samagram — in total; pravileeyatE — merges entirely.
Translation
The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.
shlOkaH
brahmaarpaNaM brahma havirbrahmaagnaau brahmaNaa hutam ।
brahmaiva tEna gantavyaM brahmakarmasamaadhinaa ॥ 24 ॥
Meaning
brahma — spiritual in nature; arpaNam — contribution; brahma — the Supreme; haviH — butter; brahma — spiritual; agnau — in the fire of consummation; brahmaNaa — by the spirit soul; hutam — offered; brahma — spiritual kingdom; Eva — certainly; tEna — by him; gantavyam — to be reached; brahma — spiritual; karma — in activities; samaadhinaa — by complete absorption.
Translation
A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.
shlOkaH
daivamEvaaparE yajjhNaM yOginaH paryupaasatE ।
brahmaagnaaavaparE yajjhNaM yajjhNEnaivOpajuhvati ॥ 25 ॥
Meaning
daivam — in worshiping the demigods; Eva — like this; aparE — some others; yajjhNam — sacrifices; yOginaH — mystics; paryupaasatE — worship perfectly; brahma — of the Absolute Truth; agnau — in the fire; aparE — others; yajjhNam — sacrifice; yajjhNEna — by sacrifice; Eva — thus; upajuhvati — offer.
Translation
Some yogīs perfectly worship the demigods by offering different sacrifices to them, and some offer sacrifices in the fire of the Supreme Brahman.
shlOkaH
shrOtraadeeneendriyaaNyanyE saMyamaagnaishhu juhvati ।
shabdaadeenvishhayaananya indriyaagnaishhu juhvati ॥ 26 ॥
Meaning
shrOtra-aadeeni — such as the hearing process; indriyaaNi — senses; anyE — others; saṁyama — of restraint; agnishhu — in the fires; juhvati — offer; shabda-aadeen — sound vibration, etc.; vishhayaan — objects of sense gratification; anyE — others; indriya — of the sense organs; agnishhu — in the fires; juhvati — they sacrifice.
Translation
Some [the unadulterated brahmacārīs] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.
shlOkaH
sarvaaNeendriyakarmaaNi praaNakarmaaNi chaaparE ।
aatmasaMyamayOgaagnaau juhvati jjhNaanadeepitE ॥ 27 ॥
Meaning
sarvaaNi — of all; indriya — the senses; karmaaNi — functions; praaNa-karmaaNi — functions of the life breath; ca — also; aparE — others; aatma-saṁyama — of controlling the mind; yOga — the linking process; agnau — in the fire of; juhvati — offer; jjhNaana-deepitE — because of the urge for self-realization.
Translation
Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.
shlOkaH
dravyayajjhNaastapOyajjhNaa yOgayajjhNaastathaaparE ।
svaadhyaayajjhNaanayajjhNaashcha yatayaH saMshitavrataaH ॥ 28 ॥
Meaning
dravya-yajjhNaaH — sacrificing one’s possessions; tapaH-yajjhNaaH — sacrifice in austerities; yOga-yajjhNaaH — sacrifice in eightfold mysticism; tathaa — thus; aparE — others; svaadhyaaya — sacrifice in the study of the Vedas; jjhNaana-yajjhNaaH — sacrifice in advancement of transcendental knowledge; ca — also; yatayaH — enlightened persons; saṁshita-vrataaH — taken to strict vows.
Translation
Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.
shlOkaH
apaanE juhvati praaNaM praaNE.apaanaM tathaaparE ।
praaNaapaanagatee ruddhvaa praaNaayaamaparaayaNaaH ।
aparE niyataahaaraaH praaNaanpraaNEshhu juhvati ॥ 29 ॥
Meaning
apaanE — in the air which acts downward; juhvati — offer; praaNam — the air which acts outward; praaNE — in the air going outward; apaanam — the air going downward; tathaa — as also; aparE — others; praaNa — of the air going outward; apaana — and the air going downward; gatee — the movement; ruddhvaa — checking; praaNa-aayaama — trance induced by stopping all breathing; paraayaNaaH — so inclined; aparE — others; niyata — having controlled; aahaaraaH — eating; praaNaan — the outgoing air; praaNEshhu — in the outgoing air; juhvati — sacrifice.
Translation
Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.
shlOkaH
sarvE.apyEtE yajjhNavidO yajjhNakshhapitakalmashhaaH ।
yajjhNashishhTaamRRitabhujO yaanti brahma sanaatanam ॥ 30 ॥
Meaning
sarvE — all; api — although apparently different; EtE — these; yajjhNa-vidaH — conversant with the purpose of performing sacrifices; yajjhNa-kshhapita — being cleansed as the result of such performances; kalmashhaaH — of sinful reactions; yajjhNa-shishhTa — of the result of such performances of yajña; amRRita-bhujaH — those who have tasted such nectar; yaanti — do approach; brahma — the supreme; sanaatanam — eternal atmosphere.
Translation
All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.
shlOkaH
naayaM lOkO.astyayajjhNasya kutO.anyaH kurusattama ॥ 31 ॥
Meaning
na — never; ayam — this; lOkaH — planet; asti — there is; ayajjhNasya — for one who performs no sacrifice; kutaH — where is; anyaH — the other; kuru-sat-tama — O best amongst the Kurus.
Translation
O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?
shlOkaH
EvaM bahuvidhaa yajjhNaa vitataa brahmaNO mukhE ।
karmajaanviddhi taansarvaanEvaM jjhNaatvaa vimOkshhyasE ॥ 32 ॥
Meaning
Evam — thus; bahu-vidhaaH — various kinds of; yajjhNaaH — sacrifices; vitataaH — are spread; brahmaNaH — of the Vedas; mukhE — through the mouth; karma-jaan — born of work; viddhi — you should know; taan — them; sarvaan — all; Evam — thus; jjhNaatvaa — knowing; vimOkshhyasE — you will be liberated.
Translation
All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.
shlOkaH
shrEyaandravyamayaadyajjhNaajjjhNaanayajjhNaH parantapa ।
sarvaM karmaakhilaM paartha jjhNaanE parisamaapyatE ॥ 33 ॥
Meaning
shrEyaan — greater; dravya-mayaat — of material possessions; yajjhNaat — than the sacrifice; jjhNaana-yajjhNaH — sacrifice in knowledge; param-tapa — O chastiser of the enemy; sarvam — all; karma — activities; akhilam — in totality; paartha — O son of Pṛthā; jjhNaanE — in knowledge; parisamaapyatE — end.
Translation
O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pṛthā, all sacrifices of work culminate in transcendental knowledge.
shlOkaH
tadviddhi praNipaatEna pariprashnaEna sEvayaa ।
upadEkshhyanti tE jjhNaanaM jjhNaaninastattvadarshinaH ॥ 34 ॥
Meaning
tat — that knowledge of different sacrifices; viddhi — try to understand; praNipaatEna — by approaching a spiritual master; pariprashnEna — by submissive inquiries; sEvayaa — by the rendering of service; upadEkshhyanti — they will initiate; tE — you; jjhNaanam — into knowledge; jjhNaaninaH — the self-realized; tattva — of the truth; darshinaH — seers.
Translation
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.
shlOkaH
yajjjhNaatvaa na punarmOhamEvaM yaasyasi paaNDava ।
yEna bhootaanyashEshhaaNi drakshhyasyaatmanyathO mayi ॥ 35 ॥
Meaning
yat — which; jjhNaatvaa — knowing; na — never; punaH — again; mOham — to illusion; Evam — like this; yaasyasi — you shall go; paaNDava — O son of Pāṇḍu; yEna — by which; bhootaani — living entities; ashEshhaaNi — all; drakshhyasi — you will see; aatmani — in the Supreme Soul; atha u — or in other words; mayi — in Me.
Translation
Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.
shlOkaH
api chEdasi paapEbhyaH sarvEbhyaH paapakRRittamaH ।
sarvaM jjhNaanaplavEnaiva vRRijinaM santarishhyasi ॥ 36 ॥
Meaning
api — even; cEt — if; asi — you are; paapEbhyaH — of sinners; sarvEbhyaH — of all; paapa-kRRit-tamaH — the greatest sinner; sarvam — all such sinful reactions; jjhNaana-plavEna — by the boat of transcendental knowledge; Eva — certainly; vRRijinam — the ocean of miseries; santarishhyasi — you will cross completely.
Translation
Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.
shlOkaH
yathaidhaaMsi samiddhO.agnairbhasmasaatkurutE.arjuna ।
jjhNaanaagnaiH sarvakarmaaNi bhasmasaatkurutE tathaa ॥ 37 ॥
Meaning
yathaa — just as; Edhaaṁsi — firewood; samiddhaH — blazing; agniH — fire; bhasma-saat — ashes; kurutE — turns; arjuna — O Arjuna; jjhNaana-agniH — the fire of knowledge; sarva-karmaaNi — all reactions to material activities; bhasma-saat — to ashes; kurutE — it turns; tathaa — similarly.
Translation
As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.
shlOkaH
na hi jjhNaanEna sadRRishaM pavitramiha vidyatE ।
tatsvayaM yOgasaMsiddhaH kaalEnaatmani vindati ॥ 38 ॥
Meaning
na — nothing; hi — certainly; jjhNaanEna — with knowledge; sadRRisham — in comparison; pavitram — sanctified; iha — in this world; vidyatE — exists; tat — that; svayam — himself; yOga — in devotion; saṁsiddhaH — he who is mature; kaalEna — in course of time; aatmani — in himself; vindati — enjoys.
Translation
In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.
shlOkaH
shraddhaavaaँllabhatE jjhNaanaM tatparaH saMyatEndriyaH ।
jjhNaanaM labdhvaa paraaM shaantimachirENaadhigachChati ॥ 39 ॥
Meaning
shraddhaa-vaan — a faithful man; labhatE — achieves; jjhNaanam — knowledge; tat-paraH — very much attached to it; saṁyata — controlled; indriyaH — senses; jjhNaanam — knowledge; labdhvaa — having achieved; paraam — transcendental; shaantim — peace; acirENa — very soon; adhigacchati — attains.
Translation
A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.
shlOkaH
ajjhNashchaashraddadhaanashcha saMshayaatmaa vinashyati ।
naayaM lOkO.asti na parO na sukhaM saMshayaatmanaH ॥ 40 ॥
Meaning
ajjhNaH — a fool who has no knowledge in standard scriptures; ca — and; ashraddadhaanaH — without faith in revealed scriptures; ca — also; saṁshaya — of doubts; aatmaa — a person; vinashyati — falls back; na — never; ayam — in this; lOkaH — world; asti — there is; na — nor; paraH — in the next life; na — not; sukham — happiness; saṁshaya — doubtful; aatmanaH — of the person.
Translation
But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.
shlOkaH
yOgasannyastakarmaaNaM jjhNaanasanChinnasaMshayam ।
aatmavantaM na karmaaNi nibadhnanti dhananjaya ॥ 41 ॥
Meaning
yOga — by devotional service in karma-yoga; sannyasta — one who has renounced; karmaaNam — the fruits of actions; jjhNaana — by knowledge; sanchinna — cut; saṁshayam — doubts; aatma-vantam — situated in the self; na — never; karmaaNi — works; nibadhnanti — do bind; dhanam-jaya — O conqueror of riches.
Translation
One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.
shlOkaH
tasmaadajjhNaanasambhootaM hRRitsthaM jjhNaanaasinaatmanaH ।
ChittvainaM saMshayaM yOgamaatishhThOttishhTha bhaarata ॥ 42 ॥
Meaning
tasmaat — therefore; ajjhNaana-sambhootam — born of ignorance; hRRit-stham — situated in the heart; jjhNaana — of knowledge; asinaa — by the weapon; aatmanaH — of the self; chittvaa — cutting off; Enam — this; saṁshayam — doubt; yOgam — in yoga; aatishhTha — be situated; uttishhTha — stand up to fight; bhaarata — O descendant of Bharata.
Translation
Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and fight.
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